This article records tradition as it has been passed down and reported. Its sources are not yet part of the atlas's verified catalogue.
The government curbed the movement's more extreme local excesses by the mid-1870s once the scale of destruction became a domestic and diplomatic embarrassment, but the institutional damage was not undone: an estimated 40,000 temples had already been destroyed nationwide, with some provinces losing four fifths of their temples outright and monks laicized or conscripted into the new imperial order. No international body has made a genocide or crimes-against-humanity determination; the episode predates the modern vocabulary for one by decades and its harm was institutional and cultural rather than a documented body count.
Buddhist institutions mounted an organized doctrinal and political response in the years that followed, repositioning the tradition within the modern Japanese state rather than simply absorbing the loss, and James Ketelaar's study treats that response as the persecution's most consequential long-term effect. Its recognition today is historiographical rather than legal, treated in modern scholarship as a defining crisis in the history of Japanese Buddhism rather than a marginal footnote to the Meiji Restoration.